This Shabbat I am writing from Virginia Beach where I am deployed with the Red Cross Disaster Spiritual Care Team. To the victims, their families, and everyone here affected by this tragic event Shabbat Shalom- a Shabbat of Peace.
Tag: violence
The somber and painful message of Adult Purim
A person should drink on Purim until the point where he can’t tell the difference between “Blessed is Mordechai” and “Cursed is Haman. (Talmud – Megillah 7b) “Ad d’lo yada…”
Why do we drink so that we can no longer distinguish between the “Blessed” Mordechai and the “Cursed” Haman? Perhaps because in this world of Purim where things are turned upside down, the two men had changed places and toward the end of this story, it is impossible to distinguish between them. And this serves as a warning for us to take great care in how we act. The rabbis are admonishing us that underneath this story of triumph and joy lies an ominous message.
Towards the end of the Megillah, the story takes a dark turn. Briefly, the Jews are saved, Haman is hanged. The King grants the Jews permission to annihilate anyone that poses a threat to them, including women and children and to plunder their possessions. Mordechai methodically plans the Jew’s revenge; and the oppressor becomes the victim as the Jews dominate their enemies. First in Shushan, the Jews killed 500 men and Haman’s 10 sons, then another 300 were killed, and then across the kingdom the Jews proceeded to kill seventy-five thousand more. The death and destruction recounted is dreadful. Jews slaughtering in retribution are as horrible as those actions Haman had planned. Mordechai accomplishes what Haman had plotted.
We are admonished to destroy the Amalekite, and Haman is a descendant of Amalek himself. But if we annihilate the enemy, even one who planned to annihilate us, aren’t we just as guilty of murder and bloodshed? It is not only the Amalek who lives as another that should concern us; A piece of Amalek lives inside all of us, call it the yetzer hara, or inclination toward evil. Our yetzer tov, or inclination toward good, is always in competition with it. Purim asks which of these will prevail in our lives? At its core, the destruction of Amalek and the story of Purim are existential questions of our humanity.
And perhaps that is why we drink to oblivion. Usually, we drink wine as a symbol of our joy. But drinking to excess is something else entirely. Heavy drinking is a form of self-medicating. Drinking until losing rational senses is drinking to forget. We drink heavily to escape the brutal reality. Although our people were saved, we committed atrocities- not as a crime of passion, but a deliberate plot to methodically exterminate tens of thousands of people. We drink to forget our shame and horror at what we had done.
To underscore this grave situation, the Gemara on Megillah 7b continues with the bizarre story of Rabba and Rabbi Zeira, where in a drunken stupor, Rabba slaughtered his dear friend Rabbi Zeira. Otherwise good people can do profoundly terrible things. This is what can happen when you lose control, when you lose sight of what is right, betray your core and operate in the absence of God (it is noteworthy that Megillat Esther does not mention God). And it is precisely here that the rabbis insert God back into the discussion as Zeira is resurrected after Rabba beseeches God to intervene and set right what Rabba had destroyed.
When we arise from our stupor, we have a hangover; a brutal headache from the excesses of the night before. We know that a hangover is an indication of dehydration, a lack of water , which further intensifies the message. Water is a metaphor for Torah, and maybe it is the lack of Torah that permitted the carnage.
Megillah Esther warns us to be very careful. The Megillah cautions us to not become “like them” and react to extract revenge, sacrificing both them and our humanity. Megillat Esther challenges us instead to rise up with dignity and respect, embracing the values that have made Judaism the extraordinary gift to the world that it is.
Purim is a layered complicated story filled with cause for celebration and sorrow and an profound admonitory note to soberly review who we are.
A Hanukkah of Darkness
We enter Hanukkah from a place of deep darkness. I write this as the remains of the city of Aleppo are reduced to rubble. The people are trapped inside, with death raining down on them from above. The similarity to the gas chambers of the Shoah is unmistakable.
We have watched as this modern mass murder unfolds. I reluctantly refrain from the word Genocide, as it would ignite a conversation about the word rather than cold look at the harsh reality of the death and destruction that is occurring, where innocent civilians are being systematically destroyed. But the word resonates for me nonetheless. What are the lessons of the Shoah?
We must ask ourselves what is our role in the world. This question is for us as Americans and for us as Jews. It is too late for the remnant of Syria however. The United States provided some support to the political opposition of the Regime and we have provided limited aid to those who have escaped. But we have failed to protect the innocents, permitting the most brutal weapons of mass murder to exterminate. Hundreds of thousands have been killed; the savage death machine indiscriminate, women, children, and aid workers are victims as well as political opponents. The United States’ opportunities to assert itself as a provider of sanctuary either here or there have been squandered. A modern holocaust has occurred as we watched.
What did we learn from the Shoah? Was it merely a particular tragedy to befall the Jewish people? Wasn’t the Shoah also supposed to be a lesson to the world that “Never Again” was a cry to universal humanity? Sadly in the face of the Syrian crisis, we turned away, as the world turned away from the Jewish people in our time of greatest despair. I am overcome by the realization of all that we did not do, of all that I did not do.
Hanukkah is supposed to celebrate the light of freedom and God’s miracles. But they came in that order. The Jews wondrously won the improbable victory, and then the lights of the Menorah miraculously lasted for eight days. The miracle of the oil could only have happened after the people fought to overcome the injustice of the world where they lived. Sadly I think we did not merit God’s miracle this time. Let us use this coming year to commit ourselves to that most basic Jewish value; that we will no longer stand idly by while our neighbor’s blood is being shed.
Amen.
Shabbat Shalom – Peace and Reflection
This Shabbat, rather than a musical selection, I want to offer a moment to reflect on the recent tragedies and acts of horrible violence we have experienced.
Tonight the words Shamor v’Zachor will dance in my mind as the light from the flickering flames of the Shabbat candles fill the room. It will not be a joyful beautiful dance this evening. Tonight I will somberly reflect on what it means to remember and preserve Shabbat. So much violence, so many lives needlessly taken by fear and violence. How will I react?
I hope to rise above my own anger and frustration. Instead of hate, I want to resolve to be part of something better. I will look to my community and join with them as my community joins with others. I hope to become part of something greater that aligns with the message of hope instead of despair, of love instead of hate, of joy instead of pain.
Join me in committing to something better. Find your caring community and become part of it. Embrace and share the values that will transform our communities, our nation, and our world the place it ought to be. On this Shabbat let us dedicate that we will be an active part of bringing peace and wholeness to the world. May it begin with this Shabbat.
Shabbat Shalom
Shabbat Shalom
A prayer for peace this Shabbat in memory of those tragically lost to violence this past week.
One Small Significant Step Forward against Gun Violence
Rabbi Tarfon taught: “It is not your responsibility to finish the work [of perfecting the world], but you are not free to desist from it either” (Pirkei Avot 2:16).
The Executive Orders signed by President Obama is such an example of Rabbi Tarfon’s teaching. We cannot eliminate all acts of gun violence, but we must do what we can to advance the cause. Regardless of one’s stance on the Second Amendment or the effectiveness of these Executive Orders, we cannot turn a blind eye to the horrifying levels of violence and death that occur in our country. These limited executive actions seek to better enforce existing laws. The idea that criminals and emotionally disturbed people will find it harder to gain access to weapons of death is a good one.
I wish we could do more, but that is not a reason to do nothing. Progress comes in small steps, an incremental march toward what should be from what is. We measure a great civilization not by its great monuments but by its ability to protect the weak within its society. The victims of mass shootings, the victims of urban gun violence, the victims of suicide are all testimony to how much more we have to do to protect ourselves and lift everyone to a better place.
“A journey of a thousand miles begins with a single step,” says the Chinese philosopher Laozi (Tao Te Ching). We have a long way to go before the work is complete, but at least we are started on the path.
Shabbat is Desecrated Again
Yet again a terror attack claimed the lives of 14 this time in San Bernadino California. We enter another Shabbat bloodied and battered seeking solace. But unfortunately this respite in our sanctuary cannot shield us any longer and Shabbat is buckling under the pressure.
Each time there is a horrific mass shooting and we do not demand action to curb gun violence in this country, we abet the violation of Shabbat. We cannot retreat into a passive wish for peace, rest and the restorative nature of Shabbat when we know that the new week will likely contain another ghastly act of violence, which might have been prevented if our society took thoughtful deliberate action to stem the tide. It is in our hands. Only we can create a climate where inaction is unacceptable and we demand better laws and enforcement to protect ourselves.
I listened with great sadness the interviews of members of Congress who carefully parsed words lauding the 1930s ban on automatic weapons, but claiming restrictions on semi-automatic assault weapons would take away the right to own handguns and shotguns. Our illustrious Senate opposed the elimination of gun law loopholes that permit people on a Terrorist Watch list to buy guns ostensibly because the watch list itself may not be carefully enough defined. They tell us that exemptions and loopholes in the laws to buy weapons and ammunition remain in force because any more control becomes a defacto revocation of the Second Amendment. These arguments say that routine carnage is the price we need to be willing to pay to live in the United States. That is unacceptable. We must require change including:
-Action to create a comprehensive approach to reducing gun violence through
– Enforcing existing laws
– Educating gun buyers how to use firearms
-Adding new regulations to keep guns from those identified as unstable or a threat
-Closing loopholes in laws to prevent criminals from purchasing guns and ammunition
-Fully funding the enforcement programs and more robust mental health programs
We cannot sit idly by when the blood of our neighbor is spilled (Lev 19:16). For those who do not believe we are responsible for each other, think about the random nature of this violence (in centers for the developmentally disabled, schools, the streets, movie theaters, etc.) and pause to consider that the next bullet could well be aimed at you. This Shabbat, let us emerge into the new week committed to doing our part to eliminate gun violence.
Shabbat Shalom
Terror in France
Our prayers are with the victims of the horrible terrorist attacks across Paris. Now is the time to grieve. The natural reaction is to strike back and avenge the carnage. But before we do, let’s pause and consider our actions, making them deliberate and thoughtful, to do more than lash out and punish. Who is the enemy and how do we best work to defeat them in the long-term war of ideologies in which we are engaged?
It is enticing to react and retaliate, but violence untargeted or mistargeted will serve to create more victims and foment more hatred. The threats are real, but we need to know who the adversary is and the most effective ways to combat the enemy. Precipitous action will do far more harm than good.
Sadly, there are those who are struggle to support the French, seeing this tragedy as an opportunity to say “turnabout is fair play” due to perceived and real anti-Semitism in France. We are better than that. The Jewish values of Chesed and Rachamim compel us to reach out and provide comfort and support. Our compassion helps us to rise above all kinds of hatred and Judaism becomes a beacon of light to the Nations.
It Takes Two Mr. Abbas
So much of the angst between Israeli and Palestinian sides has been centered around finger pointing. We find it easier to tell the other side what it must do before peace can come. We put the onus on them, we remain ready to go, with no hard decisions to make. So Netanyahu digs his heels in. And Abbas likewise takes an intractable stand.
Those of us who advocate for a two state solution speak of our ability to control only what happens on our side. We talk about the things that we can do to create space for peace or even unilateral moves to achieve peace. We continually call upon the Israeli government to take proactive steps regarding restarting peace talks and settlements. But realistically that is not enough.
The truth remains that peace can only come when both sides are prepared to make the difficult and courageous choices which include concessions neither want to make. But they both are compelled to make these compromises in order to create the greater good of peace for all. Leadership must be prepared to truly be visionaries and take bold steps.
So Mr. Abbas, your people, the world and your potential ally Israel are watching current events and your responses very closely. We hear your silence when youngsters brutally attack with knives and deliberately place themselves in harms way in a futile and desperate attempt to incite and murder. We hear your voice fanning the flames of hate with falsehoods playing on the emotions of the Moslem faithful regarding the Temple Mount/al-Haram al-Sarif/Har Habayit and the purposeful false report of the death of a 13-year-old. Through these things, you clearly tell us where you stand as the leader of the Palestinians and on the opportunity for peace. You appear to have turned your back on your people. You are willing to make them a nation of perpetual martyrs, permanently disenfranchised with no hope of a homeland, only the fantasy of victorious war over Israel.
It is time to make Israel your ally. She is both legitimate and permanent. So the choice is yours. A never-ending battle using your people as pawns or the creation of a viable peace between two nations living cooperatively. Ultimately perhaps your goal might be to someday stand like Ronald Reagan and declare it is the time for the Security wall to come down. And in an era of peace, your Israeli counterpart will be all too likely to comply.
A Nation of Laws is Tested
The situation in Israel seems to be deteriorating. Violence continues to escalate with the knife as a weapon of choice and fear is spreading as attacks come from seemingly out of nowhere. The natural and proper inclination is for law enforcement to become even more vigilant in order to prevent attacks and not only respond. But the police however must be judicious in how they protect the citizens of Israel.
Israel is a nation of laws. She prides herself on having a legal system similar to the American ideal founded on the principle of Equal Protection under the law. Now this system is being severely tested and Israel’s heart and soul are at risk. If Israel permits the profiling of people and the preemptive assault on individuals outside the prescribed due process of the legal system, then she loses and the terrorists win. Israel cannot be democratic if she limits the application of law to select privileged classes, such as Jews, while others, such as Arabs, fall outside that sphere. A crack down on terrorism cannot come at the price of the foundational principles of Israel. A restoration of calm is necessary. The violence and barbaric nature of these attacks on civilians (police included) are certainly not random acts. Israel must carefully consider how to properly respond.
Is this a mass response to “occupation” or are these individual actors perpetrating crimes as copycats? It certainly seems to not be the latter. Even if not expressly ordered by a central control, the attacks are coordinated. The first order is to restore calm. The second order is to cool the boiling over of the cauldron. Repression of an entire group, such as the Arabs of East Jerusalem, and sealing off of that portion of the city, will provide a temporary subduing of these attacks. A closer and deeper look at the grievances that encourage this violence as a legitimate response is required. Then deliberate steps must be taken to create a society that is fair and just.
I do not condone or legitimize the violence. Those that have perpetrated these attacks should be duly punished for breaking the laws of the State and of civilized society. Now it is up to the State and civilized society to solve the problems that have contributed to fomenting such deep discontent with a system of justice that speaks to everyone.